Date: 2025-07-06 03:31:20 Tags: Private: No Body:

In the tumultuous year of 1990, the Kashmir Valley witnessed a mass exodus of its indigenous Hindu population, known as Kashmiri Pandits. This community, with its rich cultural heritage and historical significance, was forced to flee their ancestral homes due to relentless persecution, violence, and intimidation. Over three decades have passed since then, and the wounds of displacement still linger, with the community yearning for justice and a dignified return to their homeland.

The Exodus Begins

The targeted killings of prominent Kashmiri Pandits, such as Tika Lal Taploo in September 1989, marked the beginning of a reign of terror. The community was subjected to brutal violence, with many losing their lives, and others being forced to flee for their safety. The Valley, once a symbol of communal harmony, became a hotbed of militancy and extremism.

Life in Exile

The displaced community sought refuge in makeshift camps in Jammu and Delhi, living in squalid conditions. Many were forced to disperse across India, taking up rented accommodations or constructing their own dwellings. The label of "migrants" imposed upon them by the government seemed to absolve the state of its responsibility towards the community. This terminology also implied that the community was somehow responsible for their displacement, further exacerbating their suffering.

A Community in Crisis

Thirty-five years on, the Kashmiri Pandits continue to struggle for survival. They lost everything - their homes, their livelihoods, and their sense of belonging. Despite their resilience, the community is on the brink of extinction. The government's apathy towards their plight has only worsened their situation. The few colonies developed for them in Jammu, such as Jagti and Muthi, are insufficient to accommodate the entire community.

Education and Resilience

Despite facing immense hardships, the Kashmiri Pandits have prioritized education, leveraging their traditionally high literacy rates to adapt to new circumstances. Reservation policies in various states have enabled their children to access technical colleges and other educational institutions. Today, Kashmiri Pandits are making a mark in the corporate sector globally. However, this success story is not universal, and many community members struggle to make ends meet.

Employment and Economic Security

The community's economic security remains a pressing concern. The employment package announced by the government in 2008, which included 6,000 posts, was woefully inadequate for a community of over 5 lakh people. Moreover, not all the posts have been filled to date. The lack of private sector presence in Jammu and surrounding areas has limited job opportunities, leaving many community members without a stable income.

A Promise Unfulfilled

The current government's promise to address the Kashmiri Pandit issue has remained unfulfilled. Despite the community's inclusion in the BJP's 2014 election manifesto, no concrete steps have been taken to ensure their safe return or rehabilitation. The demand for a "one-place settlement" - a single location where the community can resettle and rebuild their lives - remains unaddressed.

The Looming Threat of Extinction

As the community marks its 35th year in exile, the threat of extinction looms large. Two generations have already perished in this long-drawn-out crisis, and the third generation is struggling to survive. If the government fails to act, the Kashmiri Pandits may soon disappear from the annals of history.

Conclusion

The Kashmiri Pandit community's plight is a stark reminder of the human cost of terrorism and extremism. It is imperative that the government takes concrete steps to address their demands, including the implementation of a one-place settlement policy. The community's economic, social, and cultural security must be ensured to prevent their extinction. As India celebrates its progress and growth, it is essential to remember the forgotten exodus of the Kashmiri Pandits and work towards their rehabilitation and reintegration into society.

Date: 2025-10-10 05:30:54 Tags: Private: No Body:

1 ओकदोह् Okadoh 1st day — equivalent to Pratipat / Pratipada

2 दोय् Doy 2nd day — from Dvitiya

3 त्रॅय् Tray 3rd day — soft vowel (tray with short ‘a’, not ‘tri’)

4 चोरम् Choram 4th day — from Chaturthi; often said Sankat Choram vrat

5 पअंच्म् Pancham 5th day — from Panchami

6 शेयम् Sheyam 6th day — from Shashthi; nasal tone ‘m’ at end

7 सॅतम् Sætam 7th day — from Saptami; the vowel ‘æ’ is fronted, Kashmiri phoneme

8 अठ्म् Athm 8th day — from Ashtami; sacred for Raginiya Mata/Durga Mata, Bhairav etc.

9 नवम् Navam 9th day — from Navami

10 दहम् Daham 10th day — from Dashami

11 काह् Kah 11th day — from Ekadashi; local simplification

12 बाह् Bah 12th day — from Dvadashi; rhymes with Kah

13 त्रुवुश् / त्रुवाह् Truvush / Truvah 13th day — from Trayodashi; both used depending on accent

14 चौदाह् Choudah 14th day — from Chaturdashi

15 पुन्यम् / पॅन्यम् Punyam / Pænyam Full Moon day (Purnima)

— मावस् Mavas New Moon day (Amavasya); used in Krishna Paksh

Date: 2025-06-20 10:45:56 Tags: Kashmiri Pandits, Kashmiri Culture Private: No Body: It has been observed for some years that Kashmiri Pandit Youth are not keen to interact with each other. There have been many instances where KP Youth would not initiate conversation or try to help each other, and many of us are wondering why this is happening across Kashmiri Families. One will have to understand that this is not limited to KP Youth, but also to KP Families in general. Most of the KP Families were from the working class, although some of them were from higher strata of society, so they would have associations as well, but most of them were from similar backgrounds, and everyone had this feeling of connectedness. Life in Kashmir was different from what it is today across the world. KP families used to interact with each other and help whenever required. They used to visit each other's residences whenever they wanted, even without informing their families and friends, and that was acceptable. This was a common norm in Kashmir. During the exodus, something happened to KP families, and that something is "trauma", which spread through generations, and children born during that time were expected to work hard and make a career, and most of the time, societal activities and cultural traditions suffered because of the same. As time passed, people became more competitive as everyone started going out of Jammu and leaving their refugee tents. The only ones left behind were parents, some of whom are still living there. Parents ensured that their children worked hard towards settling down and making a fortune by working in the private sector and focusing on their work and studies, and nothing else. This all resulted in KP Youth becoming more money-making machines than sympathetic individuals. They focused on building careers and providing for their families until their relationships and friends disappeared, and today, we witness the last of them. Now, because Kashmiri parents still remembered old ways of living, they continued some time their traditions and cultures and interacted with families and friends, but their children just became cut off from everyone else. They started their own families across the world, but didn't focus on connecting with people from their community.